Skip to main content

Full text of "Divisions : a sermon preached by Rev. A.L. Crouse, in St. Stephen's E.L. Church, Catawba County, N.C., Nov. 15, 1903"

See other formats











i ! 1,5 tail 





A. L GROUSE & SON, Printers 

Tayloksvili.e, N. C, 


[I have been requested to print the notes which I have used 

n my teaching the doctrine of the election of grace. The reason 

'ven is that, some people, either ignorantly or maliciously, 

Tave misrepresented my position and teaching, by spreading it 

>.broad that I hold an election aside from Christ, and that I believe 

id teach, that, from eternity, some people were foreordained to 

3 saved and that others were foreordained to be lost. These 

otes show that both assertions concerning me are incorrect. If 

Iny wish further explanation they are invited to apply to me for 
;, and not to those who do not know or to those who seek to 
.lisrepresent my position. If it is necessary to defend the doc- 
••'mes herein set forth, I will do it. A. L. Grouse.] 

Sources of Salvat Ion. 

The Sources of Salvation are the acts of divine Grace upon 

hieh the eternal salvation of man depends. All three persons 

'the Godhead have been occupied in procuring human salvation, 

le Father loves those who have fallen: the Son redeems those 

o have been loved; and tb.2 Holy Ghost calls and teaches those 

: 10 have been redeemed. John 3: lf>: 1 Tim. 2: 4. 

Book of Concord, 110.417,41s, (20, 333,834). Sehmid 277. 

We treat 61 the sources of Salvation as follows: 

I. Of the B< m\ Isnm of God the Father toward fallen man who 
is to be delivered and bles .. 7 : 

II. Of the Fraternal Redemption by Christ; 

III. Of the Grace of the Holy Spirit in the application of Re- 
detn ptixyn. 

The Benevolence ot God. 

This is the gracious will of God to deliver fallen men from 
their ruined condition. This gracious will determined the plan 
in eternity. In time this will has been announced, and the plan 
has become operative. Gen. 3; 15. The gracious will of God is 
characterized as: a. Gratuitous and free. Gal. 3; 22: Rom. 11 
32: 8; 32, b. Impartial. Acts 10; 34,35: Rom. 2; 11: Col. 3 
25, e. Sincere and earnest. Ezek. 18; 23, 32: 33; 11: 2 Pet. 3; 9 
d. Efficacious. Rom. 2:4, e. Not absolute, but conditioned it 
Christ. John 3; 16: 1 Tim. 2; 6: Rom. 5: 8. Sch. 278— 281 
285 — 291, [1 — 11]. — Note — Much found in this space last referre 
to is incorrect. 


The Election of Grace. 


. A 

1. There is a distinct difference between prcescientia and p, 
le iinatio. ■ ••' the foreknowledge and election of God. 

2. To . foreknowledge of God is that by which he knows 
things before they occur. Dan. 2; 28. B. C. 583, 711, (498,62 

3. The foreknowledge of God extends to all creatures, ti{ 
good and bad: namely he sees and knows all things, that whiiaui 
now occurs or will occur, whether it be good or bad: since, befiMwiici 
God, all things, whether they he past or future, are manifest ;|[«fe,, 

:sent. Matt. 10; 29: Fs. 139', 16: Is. 37; 28, and evcrwhere the 
•iptures declare the omniscience and omnisapxence of God. 
3 583, 711,(496,62.3). 

4. The foreknowledge of God is neither the beginning nor 
cause of evil. It does not facilitate or promote it, but it 

'ertheless prescribes certain limits and assigns definite bounds 
it. The wicked, perverted will of the devil and of men is the 
ise of evil. Hosea 13; 9: Ps. 5; 4. B C 588, 711, 712, (496, 
[). Sch 284, 285, Obs II. 

5. The foreknowledge of God is a correlate of the sovereign- 
f God. Is. 46; 10: 48; 3: 3; 10, 11: Bom. 9: 19, 20, 


1. Election is the ordination of God unto salvation. It is a 
ise which procures, works, facilitates, and promotes our salva- 
n and whatever pertains to it. Eph. 1; 4, 5: Acts 13; 48. B 
11, 712, (624). Sch 294, Quen. (Ill 19). 

2. The eternal election of God does not pertain alike to the 
id and bad, but only to the children of God, who were elected 
I ordained to eternal life before the foundation of the world, 
h. 1; 4, 5, 11: x\cts 13; 48: 1 Thess. 5; 9: Rom. 8; 28—30: .John 

18: 15; 16, 19: 2 Thess. 2; 13: Rom. 9; 15, 16: 11: 5, 6: John 
28, 29. B C 583, 711, (496, 624). Hutter's Com. 110, 1. 

3. There are two, and only two, causes of election; viz,, the 
ce of God and the merit of Christ. 1 Thess. 5; 9: Eph. 1 ; 4_7: 

.m. 11; 5, 6. B G 586, (499). Sch 294, (e)— partly incorrect. 

4. In its relation to redemption, the election of God is a 
sequence of redemption and belongs to it. Eph. 1; 4 — 7. B 
13, 714. (626). 

5. In treating of calling in its relation to election it must 
maintained that God has one earnest, efficient call, through his 
rd, which is made, not to the elect only, but to all, because all 

redeemed. Matt, 22; 3, 4: Luke 24; 47: Rom. 8; 30. B G 

714—717, (627—630). 

6. As the election of God is unto salvation, so is it in th 
same way unto whatever pertains to it: viz., unto calling, illimrina 
tion, repentance, faith, justification, the cross, perseveranc* 
sanctification, etc. Rom! 8; 28—39: John 10. 27—29: 15; 1(1,1'. 
Acts 13; 48: Rom. 9; 11, 15, 16, 23: 2 Thess. 2: 13: 2 Tim, 1. 
B C 712, 713, 714, 718, 719, (624, 62G, (127, 631, 632). 

7. The election of God is a mystery which we cannot unde 
staud, and which we should not attempt to pry into. Some thin< 
concerning it he has revealed, and these we may and should knoi 
Rom. 11; 33, 34. B C 714, 716, 718, 720, 721, (627, 629, 63 

633, 634, 635). 

8. The term election is used in only one sense: that is, 
applies to the good and beloved people of God. It is not used 
both a narrower and wider sense. In the Confessions son 
words, as regeneration, are used in both a narrower and a wid 
sense, but it is always so stated. The Confessions make no su 
statement about election. B C. Art. on Election. 

9. Referring to redemption the "eight points" treat of t 
whole human race. Referring to election as a consequence 
redemption, they treat of the good and beloved' people of G 
alone. B C 713, 714, (626, 627). 

10. The elect are those who are written in Christ the book 
life, and who hear his voice and follow him. Eph. 1; 11, 
Joh 10; 27, 28. B C. 713, 714, 716, 722, 823, (626, 627, 6 

634, 635). 

11. Their evidence of election is their faith in God's pron 
es of grace and their belief of the truth as it is in Christ Jet 
Rom. 15; 4: 2 Tim. 2; 19: John 10; 28: Luke 11; 11—13: Join 
37: 2 Thess. 2; 13, 14. B C 722, 727, (635, 639, 640). 

[Quotations from B. C. in parentheses are from New Marl 
First Edition: without parentheses from the Second Edition.] 



TKXT — Now I beseech you, brethren, mark them which cause divisions and 
offences contrary to the doctrine which ye have learned; and avoid them. 

For they that are such serve not our Lord Jesus Christ, but their own belly; 
and by good words and fair speeches deceive the hearts of the simple. Bom. i<5. 
17. t". 

At one time, during the days of our Lord's humilia- 
tion, a division occurred among his disciples, of which 
we have an account in the sixth chapter of the Gospel 
according to St. John. It was made manifest by the 
doctrine of Jesus, as it was spoken by himself. He de- 
livered the doctrine of eating his flesh and drinking his 
blood, and "many therefore of his disciples, when they 
had heard this, said, This is a hard saying; who can 
hear it?" John 6; 60. He simply asked: "Doth this 
offend you?" but did not change his teaching. Finally, 
"man} 7, of his disciples went back and walked no more 
with him." John 6; 66, He did not call them to return 
and offer them a compromise. His doctrine was true 
and must stand, even though all should leave him alone. 

Since that day, there have been many divisions among 
those who profess to be his followers. The great ma- 
jority of these divisions have been wrong. None of 
them that are contrary to his doctrine are right, but they 
are sinful. "Whatsoever is not of faith is sin," Rom. 
14; 23, and, as "faith comes by hearing, and hearing by 
the word of God," Rom, 10: 17. a proper rule is furn- 


ished for judging all divisions. Therefore, lest there be 
sin among us on account of a division, we should "take 
heed how we hear." Luke 8. 18. Especially is this so, 
when we have to do with divisions and offences in a con- 
gregation of God's Church, such as now confronts every 
member of "our congregation, yea; and of the whole past- 
orate also. It is right, or it is wrong. It cannot be both 
right and wrong. Neither can it be treated with indif- 
ference, lest silence give consent to it. "Let every man 
be fully persuaded in his own mind," Rom. 14; 5, be- 
cause "every idle word that men shall speak, they shall 
give account thereof in the day of judgment," Matt. 
12; 36. Let us therefore consider: 

I. Whether this Division is Right or Wrong; 
II. Our Duty. 

This division is right, if it is in accord with the doc- 
trine of the Bible, but it is wrong, it is sinful, if it is a 
division and an offence contrary to the doctrine wliicJi ye 
have learned. Have you, the members of this congrega- 
tion, learned the true doctrine? i T our former pastors 
and your present pastor have baptized you and your 
children "into Christ." I have never heard that you 
found fault with your former pastors about the doctrine 
and administration of the Sacrament of Baptism. And 
I solemnly declare that I have baptized your children 
according to the institution and command of our Lord 
Jesus Christ. I have ever been read)' to baptize them 
when you brought them into the church, and have not 
spared my often feeble strength and health to go to 
yonr homes, by day and by night, to administer this 
saving maans to your sick babes, that you might have 
assurance, comfort, and hope, if the Lord should call 


them away. 

When your loved ones have been sick, even unto 
death, I have visited them, and spoken to them the true 
doctrine, and prayed fervently for them. When some 
of them have been taken, I have attended upon the last, 
solemn service, and instructed and comforted you with 
the pure doctrine of God's word, that "you sorrow not 
even as others which have no hope." I. Tbess. 4; 13. 

You have sent your children to me in the Sunday- 
school and in the catechising, and I have instructed 
them in the doctrine. Many of you have thus learned 
the doctrine. Can any of you thus instructed say that 
you have not learned the right doctrine of your salva- 
tion? I ask you to think seriously of ike doctrine which 
you have learned. If it is true it must not be treated 
lightly, much less can there be divisions and offences con- 
trary to it, without danger to those who cause them. 

For nearly fourteen ) - ears. I have preached to you the 
word of truth. It has often been pointed and fitted 
many a case, but it has never been shown that it was 
not true. Never in all these years has the pastor been 
corrected in his doctrine, and he has not been accused 
to the congregation. Especially is this true, when it 
was necessary to speak very boldly during the great 
controversy concerning the election of grace. 

I have administered the Sacrament of the Lord's Sup- 
per according to the institution and command of Christ, 
and you have received it according to the doctrine which 
you have learned through your old pastors from the Holy 
Scriptures and the Symbolical Books of our Lutheran 

These things being so, and they have not been de- 
nied, there is no cause here for divisions and offences, and 
therefore they must be contrary to the doctrine which ye 


have learned. Such a cause or causes arc dangerous, 
because "Whatsoever is not of faith is sin." 

In the trouble concerning election, there were no 
charges of false doctrine preferred against the pastor. 
He was accused of nothing more than disagreement 
with the majority of the members of the Synod, and, in 
a meeting, they decided, that because they were "noc 
agreed" with him they could not fellowship him, and he 
decided that for the same reason he could not fellowship 
them. The conclusion and decision were mutual, both 
coming to the same understanding, and it was for this 
cause, and not for false doctrine, that the pastor was 
suspended. The congregation, in a plain resolution, 
stood by him, and there was no division, except the 
withdrawal of a few, who "went out from us, but they 
were not of us, for if they had been of us, they would no 
doubt have continued with us." I. John 2; 19. Since 
then the Synod has revoked all action taken relative to 
the matter, and the pastor and congregation stand fully 
vindicated. Therefore, for this cause, the Synod can 
not encourage and foster any divisions, unless they be 
contrary to the doctrine wliicli you have learned. 

Further, it is well to inquire about the late action of 
the Synod in its resolution to encourage and foster, di- 
visions. Is it right, or is it wrong? If it is right, then 
those who accept and divide themselvs from the body 
and communion of the old mother congregation, are do- 
ing that which is according to Scripture, and therefore 
well pleasing to God. If it is not right, then those who 
refuse to fall in with the divisions and offences will do 
right if they avoid them, and those who do not avoid 
thou will be going contrary to the doctrine which they have 

The Synod preferred no charges of false doctrine 


against either the pastor or the congregation. There- 
fore, their doctrine must be right. It has not been de- 
nied. In has not even been called into question. It 
was even asserted upon the floor of Synod, that they all 
hold what the pastor sfated as his position, and it was 
not denied by a single man. While the question of 
causing, or fostering, a division was discussed, one pas- 
tor well exclaimed: "Must I beg my people for money 
to send a man to St. Stephen's to teach what Bro. Grouse 
teaches!" No one rebuked him, or pretended to say that 
the pastor is teaching false doctrine or is practicing 
things contrary to the Scripture and the teaching of the 
Lutheran Church, and, therefore, we must send a man 
to save those people from error, and that there must be 
a division according to the pure doctrine and practice. 

These things being so, and they cannot be denied, it 
surely follows that somebody is causing divisions and of- 
fences contrary to the doctrine, and not in harmony with 
it. Thus they are doing wrong, and the command of 
the text is plain — avoid them. 

The action of Synod in taking up and providing for a 
division in this congregation is simply this: 

"That if this statement be not satisfactory to Synod 
that we recommend that said petitioners organize them- 
selves into a congregation, and that the Executive Com- 
mittee of Missions of the North Carolina Conference of 
this Synod aid them in securing a pastor." 

It does not proceed upon the ground of a single fault 
of doctrine on the part of either the pastor or congrega- 
tion, but simply because the statement of the pastor 
alone was not satisfactory to the Synod and did not meet 
the wants of said petitioners. The congregation was 
not heard, and has not been consulted. Why was it not 
what was wanted? Evidently because the pastor stated 


that he would not cooperate with the Synod now, and 
gave his reasons, which were, in substance, that he was 
not satisfied with certain changes made by the Synod in 
the past, which affect, as he conscientiously believes, its 
loyalty to the sound doctrine and true practice of the 
Lutheran Church, and also because of its fellowship 
and co-operation with the United Synod of the Lutheran 
Church in the South in its uncertain and often erring 
course. This is a relation which is not satisfactory to 
many of the members of the Tennessee Synod itself, 
because in their consciences they are aware that it is not 
according to "the faith which was once delivered unto 
the saints," and they know that "whatsoever is not of 
faith is sin." According to the text and other Script- 
ure, this refusal of the pastor is not a good cause of di- 
vision, and some of the members of the Synod, knowing 
it well, voted against it. They could not endorse divis- 
ions and offences contrary to the doctrine which they be- 

Synodsand conferences are simply arrangements made 
by certain portions of the Church. They are not pro- 
vided for and enjoined by God's word. As long as they 
assist properly in the work of the Church, and "earnest- 
ly contend for the faith which was once delivered unto 
the saints," Jude 3, pastors and congregations do well to, 
co-operate with them, but when they cause divisions and 
offences contrary to the doctrine which they have learned, 
they do wrong, and it is more necessary to avoid them, 
than it is to avoid a few, because, being composed of 
many, their influence is more powerful. This being 
so concerning synods and conferences, and it cannot be 
denied from the Bible, a refusal on the part of a pastor 
to have pulpit and altar fellowship with them for a time 
is not contrary to the doctrine, and is not a good and 


sufficient cause for divisions and offences contrary to the 
doctrine in any congregation or body of God's people. 

Another thing yet. If a pastor is guilty of immoral 
conduct, that itself is contrary to sound doctrine. If he 
is admonished and will not repent and reform, and is 
fairly tried and condemned by a congregation or a 
Synod, the people dare not hear him, but must separate 
him from their community. If a majority of a congre- 
gation refuse to condemn him, but cling to and follow 
I him in his sin, that also is contrary to the faith, and a 
division from him and his adherents would not be a di- 
vision contrary to the doctrine. Is there a case of this 
kind among us, or inTthe Synod? Let each one lay this 
to heart, because it will come home sooner or later. If 
God's prophets are above reptoach and sound in doctrine, 
the people should beware how they touch them. Ps. 
105, 15, They are to be held, as they really are, as be- 
ing above reproach, so long as the people do not admon- 
ish and rebuke them, and finally bring them to trial in 
an orderly way. They are only human beings and are- 
no more without faults than many other human beings, 
'but only when they have been admonished, fairly tried 
and lawfully condemned, are they to be cast out or for- 
saken. Their weaknesses are not a cause for division, 
and especially so, before they have been pointed out. 
Our Duty. 

In the first place we should examine these things that 
we may know whether they are right or wrong. St. 
Paul says: "Examine yourselves, whether ye be in the 
faith; prove your own selves." II. Cor. 13, 5. Exam- 
ine what you think aboui this matter. Prove your own 
selves and see whether what you think and what you 
are about to do is "in the faith," because "whatsoever is 
not of faith is sin." Examine vour own selves whether 


what you would like to have and do is right or wrong. 
What you may think, feel, or prefer is no more a true 
test in this matter than in any other doctrine or work. 
What God teaches and shows is the thing necessary for 
us to know, and by that we are to decide. 

Therefore, the text enjoins upon us to mark certain 
ones, and tells us also who they are. We are besought 
to mark the character of the divisions and offences. It is 
not said that we shall take note of their social standing 
in the neighborhood, or their opinions about the affairs 
of the world, such as their politics, how they vote at 
elections, or any of the many things which do not nec- 
essarily affect their faith and their relation to the Church. 
These are not good causes of division, however much 
men may differ in regard to them. But their doctrine 
is, and that must be judged, because the Scripture says: 
"If there come any unto you, and bring not this doc- 
trine, receive him not into your house, neither bid him 
God speed: For he that biddeth him God speed is parta- 
ker of his evil deeds." II. John 10, 11. If a division 
springs up. we are bound, by tin's Scripture, to mark 
those who cause it, if it is contrary to the doctrine which 
we have /earned, because they have no right to bring 
about such a state of affairs. Just, as we have no right 
to mark them on account of social and political opinions, 
so have they no right to cause divisions on account of 
such things. 

Then you should bear in mind that this is an individ 
ual responsibility. You must believe and act for your- 
self. This may cost you much. Jesus himself taught 
this doctrine in the following words: "For from hence- 
forth there shall be five in one house divided, three 
against two, and two against three. The father shall be 
divided against the son, and the son against the father; 


the mother against the daughter, and the daughter 
against the mother; the mother-in-law against her daugh- 
ter-in-law, and the daughter-in-law against her mother- 
in-law." Luke 12; 52, 53. And all this is of necessity, 
so that there be no divisions in the true body of Christ, 
even for the sake of the most precious and lovely thing 
on earth. Divisions and offences will come, but each 
one must see to it that they are not contrary to the doc- 
trine, like those who were offended at Jesus and his doc- 
trine, as it is told in the sixth chapter of St. John. It is 
a serious thing to the individual who causes offences. 
"Woe unto the world because of offences! for it must 
needs be that offences come; but woe to that man by 
whom the offence cometh." Matt. 18; 7. 

And right here let us beware lest we be discouraged 
by the outcry of men that we are the cause of divisions 
and offences, so that they may shield themselves by out- 
wardly seeking to throw the responsibility upon others. 
We are not at fault, if we abide in the doctrine of Christ. 
The twelve disciples who remained with Jesus were not 
the cause of the division, but those were guilty who went 
back and walked no more with him. Paul was not to 
blame when Peter "withdrew and separated himself, 
fearing them which were of the circumcision," Gal. 2; 
12, but Paul "withstood him to the face, because he was 
to be blamed," and Peter repented and returned, not be- 
ing willing to cause a division contrary to the common 
doctrine, which he had learned as well as Paul, Luther 
was not the cause of the division of the Church in his 
time, but the pope and his followers caused the divisions 
and offences contrary to the doctrine, and Luther and his 
people obeyed God in our text, and avoided them. David 
Henkel and the few who were with him were not the 
cause of the division of the Lutheran Church in this 


country, but they who were not loyal to the pure doc- 
trine were to be blamed. And so, if we have the true 
doctrine, and we are sure we have, and the Synod does 
not deny it, we are not the cause of the division, and our 
duty is to stand firm and be faithful to what we have 
learned. Having then this pure doctrine, and honestly 
conforming our practice to it, we need not be alarmed 
and turned from the right way, if we should be accused 
of being the cause of the division. We read in Acts 17, 
that Paul and Silas were accused of turning the world 
upside down, but they were faithful in the pure doctrine, 
and the accusation was false. 

But not only are we to investigate the causes of divis- 
ions and offences, and mark those who cause them, but 
we are to avoid them. We must not consent to and fall 
in with them, in order that the trouble may be patched 
up, so that in this way there may be no division. When 
they cause divisions and offences contrary to the doctrine, 
which all have learned, there is a sad want of agreement 
between us and them, and how "can two walk together, 
except they be agreed?" Amos 3: 3. The division is de- 
plorable, but those who make it without a doctrinal reas- 
on are to be blamed, and they must answer to God forit. 
For this very good reason, both the pastor and the con- 
gregation have refused fellowship with the Synod. By 
an outward union the Synod, as a body, has caused a di- 
vision with us, with whom it claims that it agrees in 
doctrine. It should not condemn us because we refuse 
fellowship for this same reason w r hich moves it, especial- 
ly some of its pastors and congregations, to refuse to co- 
operate with the United Synod. The United Synod 
does not condemn pulpit and altar fellowship with error- 
ists. One of its synods has even voted in favor of open 
or mixed communion. For us to fellowship those who 


;lo such things would only be a little more round-about 
way of doing the same thing ourselves. No, they cause 
the offence, and we must avoid them, by refusing fellow- 
ship directly or indirectly. It is as much wrong to re- 
ceive and conceal stolen goods as it is to steal them, and 
so it would be as much wrong for us to fellowship the 
man or synod who fellowships those of the contrary and 
condemned doctrine, as it would be to fellowship them 
directly. It is only another way of doing it. No, we 
must avoid them, and we must therefore avoid this divid- 
ing and offending movement toward such indirect fel- 
lowship of error and those who continue so long in it, 
Therefore, we earnestly warn e ,r ery member of this con- 
gregation, and we beseech each and every one to consider 
well the great responsibility of this division, and espe- 
cially so, since there is no good and sufficient reason for 

Now which course will you take? Will you take your 
Bibles, sit down, and prayerfully study the question, or 
will you allow those to lead you, who may have only a 
selfish motive, regardless of the doctrine. The text 
teaches that they who do such things must have a selfish 
motive, when it says they serve their own belly, that is, 
seek to gratify their own greed to gather up dollars and 
cents and to count names. Take which ever side you 
will, please remember this, that you will be held ac- 
countable for it. 

And now we have examined and summed up the mat- 
ter, and are ready to commit it to you. In the light of 
God's word, in the light of what you have learned, and 
in the light of the Synod's own admission and action, 
this division is wrong. Whether it will prosper, or 
whether it will perish, no one can tell, But its prosper- 
ity, if it be allowed it, will not prove that it is right. 


That can be determined by God's word alone. Wrong 
things have prospered greatly for a time. The Roman 
Catholics, the Mormons, and others have increased in 
numbers and wealth, but these successes do not justify 
them in the sight of God. So it may be with this di- 

On the other hand, those who cling to the true faith 
and doctrine should expect trouble and opposition. But 
they have the promises. They know the voice of their 
Good Shepherd, and, while they follow him in the hu- 
miliation, however dangei'ous and unpleasant the way, 
he will never lose them, nor will the Father ever suffer 
any to pluck them out of his hand. John 10; 28, 29. 
And as he goes forth calling them by name, and lead- 
ing them in and out to find pasture, they hear him say- 
ing: "Fear not, little flock; for it is your Father's good 
pleasure to give you the kingdom." Luke 12; 32, They 
goon," faint, yet pursuing," Judges 8; 4, "growing 
in grace, and in the knowledge of our Lord and Savior 
Jesus Christ," II. Peter 3; 18, 50 that, even -while 
yet camping in the wilderness, they are "persuaded, 
that neither death, nor life, nor angels, nor principali- 
ties, nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall be 
able to separate us from the love of God, which is in 
Christ Jesus our Lord." Rom. 8; 38, 39, and in the end 
are confident and bold and joyful to say: "I have fought 
a good fight, I have finished my course, I have kept the 
faith: Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, shall 
give me at that day: and not to me only, but unto all 
them also that love his appearing." II. Tim. 4; 7, 8. 

Yea, yea, it shall be so. 


'■*'--■■ '■•■ w ' '■ ■■ 
-i BB *"•-.■■:. ' 

«BI "■ ■■" " 


S» '■;■•■'■'''■■■■■■'' . ; V-:'.. '■'' 

ws ""' -'■ ■ ' fi '- 3b ~ ■' 




Form No. A-368, Rev. 8/95 


\ : : ';':v''S'--:V::' y ;. = .-.:'*:V - .■■ /: V.'-..v".